Early Methodists were drawn from all levels of society, including the aristocracy,[1] but the Methodist preachers took the message to labourers and criminals who tended to be left outside of organised religion at that time.[citation needed] Wesley himself thought it wrong to preach outside a Church building until persuaded otherwise by Whitefield.[12]

Doctrinally, the branches of Methodism following the Wesleys are Arminian, while those following Harris and Whitefield are Calvinistic.[2] Wesley maintained the Arminian doctrines that were dominant in the 18th-century Church of England, while Whitefield adopted Calvinism through his contacts with Calvinists in Scotland and New England. This caused serious strains on the relationship between Whitefield and Wesley, with Wesley becoming quite hostile toward Whitefield in what had been previously very close relations. Whitefield consistently begged Wesley to not let these differences sever their friendship and, in time their friendship was restored, though this was seen by many of Whitefield's followers to be a doctrinal compromise.[8] As a final testimony of their friendship, John Wesley's sermon on Whitefield's death is full of praise and affection.[13] Methodism has a very wide variety of forms of worship, ranging from high church to low church in liturgical usage. Both Whitefield and the Wesleys themselves greatly valued the Anglican liturgy and tradition, and the Methodist worship in The Book of Offices was based on the 1662 Book of Common Prayer.[14]

History

Wesleyan revival

The Methodist revival originated in Epworth, North Lincolnshire, England. It began with a group of men, including John Wesley and his younger brother Charles, as a movement within the Church of England in the 18th century. The movement focused on Bible study and a methodical approach to scriptures and Christian living. The term "Methodism" was a pejorative term given to a small society of students at Oxford who met together between 1729 and 1735 for the purpose of mutual improvement. They were accustomed to receiving communion every week, fasting regularly, and abstaining from most forms of amusement and luxury. They also frequently visited the sick and the poor, as well as prisoners.

The early Methodists acted against perceived apathy in the Church of England, preaching in the open air and establishing Methodist societies wherever they went. These societies were divided into groups called classes — intimate meetings where individuals were encouraged to confess their sins to one another and to build each other up. They also took part in love feasts which allowed for the sharing of testimony, a key feature of early Methodists.

Methodist preachers were notorious for their enthusiastic sermons and often accused of fanaticism. In those days, many members of England's established church feared that new doctrines promulgated by the Methodists, such as the necessity of a New Birth for salvation, of Justification by Faith, and of the constant and sustained action of the Holy Spirit upon the believer's soul, would produce ill effects upon weak minds. Theophilus Evans, an early critic of the movement, even wrote that it was "the natural Tendency of their Behaviour, in Voice and Gesture and horrid Expressions, to make People mad." In one of his prints, William Hogarth likewise attacked Methodists as "enthusiasts" full of "Credulity, Superstition and Fanaticism." But the Methodists resisted the many attacks against their movement.

Missions to America

In the late 1760s, two Methodist lay preachers emigrated to America and formed societies. Philip Embury began the work in New York. Soon, Captain Webb from the British Army aided him. He formed a society in Philadelphia and traveled along the coast. In 1770, two Methodist missionaries, Richard Boardman and Joseph Pilmoor, arrived from the British Connexion, followed shortly thereafter by Francis Asbury. Asbury reorganized the mid-Atlantic work in accordance with the Wesleyan model. Internal conflict characterized this period. Missionaries displaced most of the local preachers and irritated many of the leading lay members. During the American Revolution, the "the mid-Atlantic work" (as Wesley called it) diminished, and, by 1778, the work was reduced to one circuit. Asbury refused to leave. He remained in Delaware during this period.

Robert Strawbridge began a Methodist work in Maryland at the same time as Embury began his work in New York. They did not work together and did not know of each other's existence. Strawbridge ordained himself and organized a circuit. He trained many very influential assistants who became some of the first leaders of American Methodism. His work grew rapidly both in numbers and in geographical spread. The British missionaries discovered Strawbridge's work and annexed it into the American connection. However, the native preachers continued to work side-by-side with the missionaries, and they continued to recruit and dispatch more native preachers. Southern Methodism was not dependent on missionaries in the same way as mid-Atlantic Methodism.

Up until this time, with the exception of Strawbridge, none of the missionaries or American preachers was ordained. Consequently, the Methodist people received the sacraments at the hands of ministers from established Anglican churches. Most of the Anglican priests were Loyalists who fled to England, New York or Canada during the war. In the absence of Anglican ordination, a group of native preachers ordained themselves. This caused a split between the Asbury faction and the southern preachers. Asbury mediated the crisis by convincing the southern preachers to wait for Wesley's response to the sacramental crisis. That response came in 1784. At that time, Wesley sent the Rev. Dr. Thomas Coke to America to form an independent American Methodist church. The native circuit riders met in late December. Coke had orders to ordain Asbury as a joint superintendent of the new church. However, Asbury turned to the assembled conference and said he would not accept it unless the preachers voted him into that office. This was done, and from that moment forward, the general superintendents received their authority from the conference. Later, Coke convinced the general conference that he and Asbury were bishops and added the title to the discipline. It caused a great deal of controversy. Wesley did not approve of 'bishops' who had not been ordained by bishops.

By the 1792 general conference of the Methodist Episcopal Church, the controversy relating to episcopal power boiled over. Ultimately, the delegates sided with Bishop Asbury. However, the Republican Methodists split off from the Methodist Episcopal Church (MEC) in 1792. Also, William Hammet (a missionary ordained by Wesley who traveled to America from Antigua with Bishop Coke), led a successful revolt against the MEC in 1791. He opposed Bishop Asbury and the episcopacy. He formed his people into the American Primitive Methodist Church (not directly connected with the British Primitive Methodist Church). Both American churches operated in the Southeast and presaged the episcopal debates of later reformers. Regardless, Asbury remained the leading bishop of early American Methodism and did not share his "appointing" authority until Bishop McKendree was elected in 1808. Coke had problems with the American preachers. His authoritarian style alienated many. Soon, he became a missionary bishop of sorts and never had much influence in America.

John Wesley is studied by Methodist ministerial students and trainee local preachers for his interpretation of Church practice and doctrine. One popular expression of Methodist doctrine is in the hymns of Charles Wesley. Since enthusiastic congregational singing was a part of the early Evangelical movement, Wesleyan theology took root and spread through this channel. [15][16]

Methodism affirms the traditional Christian belief in the triune Godhead: Father, Son, and Holy Spirit, as well as the orthodox understanding of the consubstantial humanity and divinity of Jesus. Most Methodists also affirm the Apostles' Creed and the Nicene Creed. In devotional terms, these confessions are said to embrace the biblical witness to God's activity in creation, encompass God's gracious self-involvement in the dramas of history, and anticipate the consummation of God's reign.[citation needed]

Sacramental theology within Methodism tends to follow the historical interpretations and liturgies of Anglicanism. This stems from the origin of much Methodist theology and practice within the teachings of John and Charles Wesley, both of whom were priests of the Church of England. As affirmed by the Articles of Religion, Methodists recognize two Sacraments as being ordained of Christ: Baptism and Holy Communion.[17] Methodism also affirms that there are many other Means of Grace which often function in a sacramental manner, but most Methodists do not recognize them as being Dominical sacraments.

Methodists, stemming from John Wesley's own practices of theological reflection, make use of tradition, drawing primarily from the teachings of the Church fathers, as a source of authority. Though not infallible like holy Scripture, tradition may serve as a lens through which Scripture is interpreted (see also Prima scriptura and the Wesleyan Quadrilateral). Theological discourse for Methodists almost always makes use of Scripture read inside the great theological tradition of Christendom.[citation needed]

It is a historical position of the church that any disciplined theological work calls for the careful use of reason. By reason, it is said, one reads and is able to interpret Scripture coherently and consistently. By reason one determines whether one's Christian witness is clear. By reason one asks questions of faith and seeks to understand God's action and will.

Methodism insists that personal salvation always implies Christian mission and service to the world. Scriptural holiness entails more than personal piety; love of God is always linked with love of neighbors and a passion for justice and renewal in the life of the world.

A distinctive liturgical feature of Methodism is the use of Covenant services. Although practice varies between different national churches, most Methodist churches annually follow the call of John Wesley for a renewal of their covenant with God. It is not unusual in Methodism for each congregation to normally hold an annual Covenant Service on the first convenient Sunday of the year, and Wesley's Covenant Prayer is still used, with minor modification, in the order of service. In it, Wesley avers man's total reliance upon God, as the following excerpt demonstrates:

Christ has many services to be done. Some are easy, others are difficult. Some bring honour, others bring reproach. Some are suitable to our natural inclinations and temporal interests, others are contrary to both... Yet the power to do all these things is given to us in Christ, who strengthens us.

...I am no longer my own but yours. Put me to what you will, rank me with whom you will; put me to doing, put me to suffering; let me be employed for you or laid aside for you, exalted for you or brought low for you; let me be full, let me be empty, let me have all things, let me have nothing; I freely and wholeheartedly yield all things to your pleasure and disposal.

Whereas most Methodist worship is modeled after the Anglican Communion's Book of Common Prayer, a unique feature was the once practiced observance of the season of Kingdomtide, which encompasses the last thirteen weeks before Advent, thus dividing the long season after Pentecost into two discrete segments. During Kingdomtide, Methodist liturgy emphasizes charitable work and alleviating the suffering of the poor. This practice was last seen in The book of Worship for Church and Home by The United Methodist Church, 1965, and The Book of Hymns, 1966. While some congregations and their pastors might still follow this old calendar, the Revised Common Lectionary, with its naming and numbering of Days in the Calendar of the Church Year, is used widely. However, congregations who strongly identify with their African American roots and tradition would not usually follow the Revised Common Lectionary.

Adding more complexity to the mix, there are United Methodist congregations in the United States of America who orient their worship to the "free" church tradition, so particular liturgies are not observed. The United Methodist Book of Worship and The Hymns of the United Methodist Church are voluntarily followed in varying degrees. Such churches employ the liturgy and rituals therein as optional resources, but their use is not mandatory.

Great Britain

The original Methodist body led by Wesley was known as the Wesleyan Methodist Church. Schisms within the original Methodist church, and independent revivals, led to the formation of a number of separate denominations calling themselves Methodist. The largest of these were the Primitive Methodist church, deriving from a revival at Mow Cop in Staffordshire, the Bible Christians and the United Methodist Church (not connected with the American denomination of the same name, but a union of three smaller denominations). The original church became known as the Wesleyan Methodist Church to distinguish it from these bodies. The three major streams of British Methodism united in 1932 to form the current Methodist Church of Great Britain. The Wesleyan Reform Union[18] and the Independent Methodist Connexion[19] still remain separate. The Primitive Methodist Church had branches in the USA which still continue.

Traditionally, Methodism was particularly prominent in Wales and Cornwall, both regions noted for their non-conformism and distrust of the Church of England. It was also very strong in the old mill towns of Yorkshire and Lancashire, where the Methodists stressed that the working classes were equal to the upper classes in the eyes of God.

British Methodism does not have bishops; however, it has always been characterised by a strong central organization, the Connexion, which holds an annual Conference (note that the Church retains the 18th century spelling "connexion" for many purposes). The Connexion is divided into Districts in the charge of a Chair (who may be male or female). Methodist districts often correspond approximately, in geographical terms, to counties - as do Church of England dioceses. The districts are divided into circuits governed by the Circuit Meeting and led and administrated principally by a superintendent minister. Ministers are appointed to Circuits rather than to individual churches (though some large inner-city churches, known as Central Halls, are designated as circuits in themselves - Westminster Central Hall, opposite Westminster Abbey in central London is the best known). Most circuits have fewer ministers than churches, and the majority of services are led by lay local preachers, or by supernumerary ministers (ministers who have retired, called supernumerary because they are not counted for official purposes in the numbers of ministers for the circuit in which they are listed). The superintendent and other ministers are assisted in the leadership and administration of the Circuit by lay Circuit Stewards, who collectively with the ministers form what is normally known as the Circuit Leadership Team.

The Methodist Council also helps to run a number of schools, including two leading Public Schools in East Anglia: Culford School and The Leys. It helps to promote an all round education with a strong Christian ethos.

In the 1960s, the Methodist Church made ecumenical overtures to the Church of England, aimed at denominational union. Formally, these failed when they were rejected by the Church of England's General Synod in 1972; conversations and co-operation continued, however, leading in 2003 to the signing of a covenant between the two churches.[20] From the 1970s onward, the Methodist Church also started several Local Ecumenical Projects (LEPs, later renamed Local Ecumenical Partnerships) with local neighbouring denominations, which involved sharing churches, schools and in some cases ministers. In many towns and villages there are United Churches which are sometimes with Anglican or Baptist churches, but most commonly are Methodist and URC, simply because in terms of belief, practice and churchmanship the Methodist Church is closer to the United Reformed Church than it is to other denominations such as the Church of England.[citation needed]

In the 1990s and early 2000s, the Methodist Church was involved in the Scottish Church Initiative for Union, seeking greater unity with the established and Presbyterian Church of Scotland, the Scottish Episcopal Church and the United Reformed Church in Scotland. [21]

Many Methodist bodies around the world see the British Methodist Church as their parent church. Some strong groups include the Methodist Church Ghana and the Methodist Church Nigeria.

United States

The First Great Awakening was a religious movement among colonials in the 1730s and 1740s. The English Calvinist Methodist preacher George Whitefield played a major role, traveling across the colonies and preaching in a dramatic and emotional style, accepting everyone as his audience.

The new style of sermons and the way people practiced their faith breathed new life into religion in America. People became passionately and emotionally involved in their religion, rather than passively listening to intellectual discourse in a detached manner. People began to study the Bible at home, which effectively decentralized the means of informing the public on religious matters and was akin to the individualistic trends present in Europe during the Protestant Reformation.

The Second Great Awakening was a nationwide wave of revivals, from 1790 to 1840. In New England, the renewed interest in religion inspired a wave of social activism among Yankees; Methodism grew rapidly and established several colleges, notably Boston University. In the "burned over district" of western New York, the spirit of revival burned brightly. Methodism saw the emergence of a Holiness movement. In the west, especially at Cane Ridge, Kentucky and in Tennessee, the revival strengthened the Methodists and the Baptists.

Disputes over slavery placed the church in difficulty in the first half of the 1800s, with the northern church leaders fearful of a split with the South, and reluctant to take a stand. The Wesleyan Methodist Connexion (later became The Wesleyan Church) and the Free Methodist Churches were formed by staunch abolitionists, and the Free Methodists were especially active in the Underground Railroad, which helped to free the slaves. Finally, in a much larger split, in 1845 at Louisville, the churches of the slaveholding states left the Methodist Episcopal Church and formed The Methodist Episcopal Church, South. The northern and southern branches were reunited in 1939, when slavery was no longer an issue. In this merger also joined the Methodist Protestant Church. Some southerners, conservative in theology, and strongly segregationist, opposed the merger, and formed the Southern Methodist Church in 1940.

The Third Great Awakening from 1858 to 1908 saw enormous growth in Methodist membership, and a proliferation of institutions such as colleges (e.g., Morningside College). Methodists were often involved in the Missionary Awakening and the Social Gospel Movement. The awakening in so many cities in 1858 started the movement, but in the North it was interrupted by the Civil War. In the South, on the other hand, the Civil War stimulated revivals, especially in Lee's army.

In 1914-1917 many Methodist ministers made strong pleas for world peace. To meet their demands[citation needed], President Woodrow Wilson (a Presbyterian), promised "a war to end all wars." In the 1930s many Methodists favored isolationist policies. Thus in 1936, Methodist Bishop James Baker, of the San Francisco Conference, released a poll of ministers showing 56% opposed warfare. However, the Methodist Federation did call for a boycott of Japan, which had invaded China and was disrupting missionary activity there.[22] In Chicago, sixty-two local African Methodist Episcopal churches voted their support for the Roosevelt administration's policy, while opposing any plan to send American troops overseas to fight. When war came in 1941, the vast majority of Methodists strongly supported the national war effort, but there were also a few (673[23]) conscientious objectors.

The United Methodist Church was formed in 1968 as a result of a merger between the Evangelical United Brethren (EUB) and the Methodist Church. The former church had resulted from mergers of several groups of German Methodist heritage. There was no longer any need or desire to worship in the German language. The merged church had approximately 9 million members as of the late 1990s. While United Methodist Church in America membership has been declining, associated groups in developing countries are growing rapidly[citation needed].

American Methodist churches are generally organized on a connectional model, related but not identical to that used in Britain. Pastors are assigned to congregations by bishops, distinguishing it from presbyterian government. Methodist denominations typically give lay members representation at regional and national meetings (conferences) at which the business of the church is conducted, making it different from episcopal government. This connectional organizational model differs further from the congregational model, for example of Baptist, and Congregationalist Churches, among others.

The Holiness Revival was primarily among people of Methodist persuasion[citation needed], who felt that the church had once again become apathetic, losing the Wesleyan zeal. Some important events of this revival were the writings of Phoebe Palmer during the mid-1800s, the establishment of the first of many holiness camp meetings at Vineland, New Jersey in 1867, and the founding of Asbury College, (1890), and other similar institutions in the US around the turn of the 20th century.[citation needed]

From its beginning in England, Methodism laid emphasis on social service and education. Numerous originally Methodist institutions of higher education were founded in the United States in the early half of the 19th century, and today altogether there are about twenty universities and colleges named as "Methodist" or "Wesleyan" still in existence.

Additionally, the Methodist Church has created a number of Wesley Foundation establishments on college campuses. These ministries are created to reach out to students, and often provide student housing to a few students in exchange for service to the ministry.

United Methodist Elders and Local Pastors may marry and have families. They are placed in congregations by their bishop. Elders and Local Pastors can either ask for a new appointment or their church can request that they be re-appointed elsewhere. If the Elder is a full-time pastor, the church is required to provide either a house or a housing allowance for the pastor.

Social principles and participation in movements

From the movement’s beginnings, with its roots in Wesleyan theology, Methodism has distinguished itself as a religious movement strongly tied to social issues. As father of the movement, John Wesley injected much of his own social philosophy into the movement as a whole. Wesley’s personal social philosophy was characterized by “an instructive reluctance to criticize existing institutions [which] was overborne by indignation at certain abuses which cried out for rectification.” [24] The Methodist church’s responses to injustices in society are embodiments of the Wesleyan traditions of mercy and justice.

At the end of the 19th- and beginning of the 20th-centuries, the Methodist church responded strongly to what they regarded as social ills (i.e. gambling, use of intoxicating beverages, etc.) with attention to the Methodist doctrines of sanctification and perfection through Christ. In the United States, today’s United Methodist Church continues to embody Methodist traditions in their response to social needs through the General Board of Church and Society and the General Board of Global Ministries.

Attitudes toward slavery

Like most other national organizations, the Methodist Church experienced tensions and rifts over the slavery dispute. Both sides of the argument used the doctrines of the movement and scriptural evidence to support their case.

The initial statement of the Methodist position on slavery was delivered in the Conference minutes from 1780’s annual conference. After a comprehensive statement of the varied reasons slavery goes against “the laws of God, man, and nature,” the Conference answered in the affirmative to the question, “do we pass our disapprobation on all our friends who keep slaves and advise their freedom?”[24] This position was put into action in 1783. Preachers from the Baltimore Conference were required, under threat of suspension, to free their slaves. [24] By 1784, similar requirements were made of Methodists as a whole, laypeople and clergy alike. The negative reaction to this requirement was so strong that it had to be abandoned, but the rule was kept in the Book of Discipline.

As slavery disputes intensified in the 1800s, there emerged two doctrines within the Methodist Church. Churches in the South found scriptural basis supporting slavery, while northern churches started antislavery movements. The apologia of the Southern churches was largely based in Old Testament scriptures, which often represent slavery as a part of the natural order of things. [24]New Testament writings were sometimes used to support the case for slavery as well. Some of the writings of Paul, especially in Ephesians, instruct slaves to remain obedient to their masters. Southern ideology also argued that slavery was beneficial for slaves, as well as their owners, saying that they were offered protections from many ills because of their slavery. [24] The antislavery movement in northern churches strengthened and solidified in response to the pro-slavery apologia of Southern churches. After the Civil War, the Methodist church helped establish the Freedmen’s Aid Society as part of a greater movement to improve education in the South for former slaves. [25] This organization, along with the church’s Department of Education for Negroes of the Board of Education, helped provide education to former slaves and their children. Within three months of its organization, the Freedmen’s Aid Society had begun work in the South. By the end of the first year, the society had more than fifty teachers.

Education of young people

The Methodist church has always been strongly oriented towards the religious lives of the young. In 1848, the General Conference stated, “when the Church has collected…a great population born within [her] bosom, she cannot fulfill her high mission unless she takes measure to prevent this population from being withdrawn from under her care in the period of its youth.”[24] The first two American bishops of the Methodist Church, Thomas Coke and Francis Asbury, opened a preparatory school in Abingdon, Maryland in 1787.[24] The school was a strict environment, with seven hours a day devoted to study. The venture ended when a fire destroyed the building in which the school was housed.

In the 1870s, there was a broad movement toward incorporating Sunday schools into the doctrines of churches as a way to take ownership of the Christian education of children. This was the first great interdenominational movement the United States had ever seen. Methodists invested heavily in the cause of Christian education because of their emphasis on the child’s right to and ability to “respond to divine influences from the beginning.” [26]

Beginning after World War II, the Methodist Churches in the United States continued developing, at a much greater pace, ministries on Universities, Colleges, Junior Colleges and other higher education institutions, on campuses of both Church owned and state schools throughout the United States and Canada, and to a lesser degree in Australia, New Zealand and the United Kingdom. Methodism boasts the largest number of higher education ministries, including teaching positions, of any Protestant denomination in the world in close competition with the Southern Baptist Convention. This emphasis is, in part, a reflection of the Methodist movement's earliest roots in the The Oxford Holy Club, founded by John Wesley, his brother Charles Wesley, George Whitfield and others as a response to what they saw as the pervasive permissiveness and debauchery of Oxford University, and specifically Lincoln College when they attended. It is from the Holy Club that the earliest Methodist societies were formed and spread. [27][28]

Temperance Movement

The Temperance Movement was the social concern which most broadly captured the interest and enthusiasm of the Methodist Church. The movement was strongly tied to John Wesley’s theology and social principles. Wesley’s abhorrence of alcohol use was taken up by American Methodists, many of whom were active and prominent leaders within the movement.

The Temperance Movement appealed strongly to the Methodist doctrines of sanctification and perfection. The Methodist presentation of sanctification includes the understanding that justification before God comes through faith. Therefore, those who believe are made new in Christ. The believer’s response to this sanctification then is to uphold God’s word in the world. A large part of this, especially in the late-1800s, was “to be their brother’s keepers, or […] their brother’s brothers.”[29] Because of this sense of duty toward the other members of the church, many Methodists were personally temperate out of a hope that their restraint would give strength to their brothers. The Methodist stance against drinking was strongly stated in the Book of Discipline. Initially, the issue taken was limited to distilled liquors, but quickly, teetotalism became the norm and Methodists were commonly known to abstain from all alcoholic beverages.[24]

In 1880, the General Conference included in the Discipline a broad statement which included, “Temperance is a Christian virtue, Scripturally enjoined.”[30] Due to the temperate stance of the Church, the practice of Eucharist was altered — to this day, Methodist churches most commonly use grape juice symbolically during Communion rather than wine. The Methodist church distinguished itself from many other denominations in their beliefs about state control of alcohol. Where many other denominations, including Roman Catholics, Protestant Episcopalians, Lutherans, and Unitarians, believed that the ill-effects of liquor should be controlled by self-discipline and individual restraint, Methodists believed that it was the duty of the government to enforce restrictions on the use of alcohol.[31] In 1904, the Board of Temperance was created by the General Conference to help push the Temperance agenda.

The women of the Methodist Church were strongly mobilized by the temperance movement. In 1879, a Methodist woman, Frances E. Willard, was voted to the presidency of the Women’s Christian Temperance Union, an organization which was characterized by heavy Methodist participation. To this day, the Women’s Division of the General Board of Global Missions holds property across on Capitol Hill in Washington, DC, which was built using funds provided by laypeople. Women of the church were responsible for 70% of the $650,000 it cost to construct the building in 1922. The building was intended to serve as the Methodist Church’s social reform presence of the Hill. The Board of Temperance, Prohibition and Public Morals was especially prominent within the building. [32]

Other countries

World Methodist Council at Lake Junaluska, North Carolina - a consultive body linking most Methodist groups of the world. The headquarters contains a museum of Methodism and a small park - the Susannah Wesley Herb Garden

Africa

Ghana

The Methodist Church Ghana came into existence as a result of the missionary activities of the Wesleyan Methodist Church, inaugurated with the arrival of Joseph Rhodes Dunwell to the Gold Coast (Ghana) in 1835. Like the mother church, the Methodist Church in Ghana was established by people of Anglican background. Roman Catholic and Anglican missionaries came to the Gold Coast from the 15th century. A school was established in Cape Coast by the Anglicans during the time of Philip Quaque, a Ghanaian priest. Those who came out of this school had scriptural knowledge and scriptural materials supplied by the Society for the Propagation of Christian Knowledge. A member a resulting Bible study groups, William De-Graft, requested Bibles through captain Potter of the ship Congo. Not only were Bibles sent, but also a Methodist missionary. In the first eight years of the Church’s life, 11 out of 21 missionaries who worked in the Gold Coast died. Thomas Birch Freeman, who arrived at the Gold Coast in 1838 was a pioneer of missionary expansion. Between 1838 and 1857 he carried Methodism from the coastal areas to Kumasi in the Asante hinterland of the Gold Coast. He also established Methodist Societies in Badagry and AbeoKuta in Nigeria with the assistance of William De-Graft.

By 1854, the church was organized into circuits constituting a district with T.B. Freeman as chairman. Freeman was replaced in 1856 by William West. The district was divided and extended to include areas in the then Gold Coast and Nigeria by the synod in 1878, a move confirmed at the British Conference. The district were Gold Coast (Ghana) District, with T.R. Picot as chairman and Yoruba and Popo District, with John Milum as chairman.

Methodist evangelization of northern Ghana began in 1910. After a long period of conflict with the colonial government, missionary work was established in 1955. Paul Adu was the first indigenous missionary to northern Ghana.

In July 1961, the Methodist Church in Ghana became autonomous, and was called the Methodist Church Ghana, based on a deed of foundation, part of the church's Constitution and Standing Orders.

The Methodist Church Ghana has a total membership of close to 600,000. The church has 15 dioceses, 3,814 societies, 1,066 pastors, 15,920 local preachers, 24,100 lay leaders, many schools, an orphanage, hospitals and clinics.

Sierra Leone

Methodism became rooted in Sierra Leone during the late nineteenth century. Many of the Nova Scotian migrants who settled there were Methodists.

Southern Africa

Methodism in Southern Africa began as a result of lay Christian work by an Irish soldier of the English Regiment, John Irwin, who was stationed at the Cape and began to hold prayer meetings as early as 1795[34]. The first Methodist lay preacher at the Cape, George Middlemiss, was a soldier of the 72nd regiment of the British Army stationed at the Cape in 1805[35]. This foundation paved the way for missionary work by Methodist missionary societies from Great Britain, many of whom sent missionaries with the 1820 English settlers to the Western and Eastern Cape. Among the most notable of the early missionaries were Barnabas Shaw and William Shaw[36][37][38]. The largest group was the Wesleyan Methodist Church, but there were a number of others that joined together to form the Methodist Church of South Africa, later known as The Methodist Church of Southern Africa.[39]

The Methodist Church of Southern Africa is the largest mainline Christian denomination in South Africa - 7.3% of the South African population recorded their religious affiliation as 'Methodist' in the last national census.[40]

Asia

China

Methodism was brought to China in the fall of 1847 by the Methodist Episcopal Church. The first missionaries sent out were Judson Dwight Collins and Moses Clark White, who sailed from Boston April 15, 1847, and reached FoochowSeptember 6. They were followed by Henry Hickok and Robert Samuel Maclay, who arrived April 15, 1848. In 1857 it baptized the first convert in connection with its labors. In August, 1856, a brick church, called the "Church of the True God" (真神堂), the first substantial church building erected at Foochow by Protestant Missions, was dedicated to the worship of God. In the winter of the same year another brick church, located on the hill in the suburbs on the south bank of the Min, was finished and dedicated, called the "Church of Heavenly Peace" (天安堂). In 1862, the number of members was 87. The Foochow Conference was organized by Isaac W. Wiley on December 6, 1867, by which time the number of members and probationers had reached 2,011.

In 1867, the mission sent out the first missionaries to Central China, who began work at Kiukiang. In 1869 missionaries were also sent to the capital cityPeking, where they laid the foundations of the work of the North China Mission. In November, 1880, the West China Mission was established in Sichuan Province. In 1896 the work in the Hinghua prefecture (modern-day Putian) and surrounding regions was also organized as a Mission Conference.[41]

In 1947, the Methodist Church in the Republic of China celebrated its centennial. In 1949, however, the Methodist Church moved to Taiwan with the Kuomintang government. On June 21, 1953, the Taipei Methodist Church was erected, then local churches and chapels with a baptized membership numbering over 2,500. Various types of educational, medical and social services are provided (including Tunghai University). In 1972 the Methodist Church in the Republic of China became autonomous and the first bishop was installed in 1986.

India

CSI English Wesley Church in Broadway, Chennai, India. This is one of the first Methodist Churches in India.

Methodism came to India twice, in 1817 and in 1856, according to P. Dayanandan who has done extensive research on the subject.[42] Dr. Thomas Coke and six other missionaries set sail for India on New Year's Day in 1814. Dr. Coke, then 66, died en route. Rev. James Lynch was the one who finally arrived in Madras (present day Chennai) in 1817 at a place called Black Town (Broadway), later known as George Town. Lynch conducted the first Methodist missionary service on March 2, 1817, in a stable. The first Methodist church was dedicated in 1819 at Royapettah. A chapel at Broadway (Black Town) was later built and dedicated on April 25, 1822. This church was rebuilt in 1844 since the earlier structure was collapsing. At this time there were about 100 Methodist members in all of Madras, and they were either Europeans or Eurasians (European and Indian descent). Among those names associated with the founding period of Methodism in India are Elijah Hoole & Thomas Cryer, who came as missionaries to Madras. In 1857, the Methodist Episcopal Church started its work in India, and with prominent Evangelists like William Taylor the Emmanuel Methodist Church, Vepery, was born in 1874. The Methodist Church in India is governed by the MCI - the Methodist Church of India.[43]. in 1947 the Methodist Church in India merged with Presbyterians, Anglicans and other Protestant churches to form the Church of South India.

Philippines

The beginnings of Methodism in the Philippines islands grow from the American invasion of the Philippines following the Spanish-American War. On June 21, 1898, the American executives of the Mission Society of the Methodist Episcopal Church expressed their desire to join other Protestant denominations in starting mission work in the islands and to enter into any comity agreement that would facilitate the establishment of such mission. The first Protestant worship service was conducted on August 28, 1898 by an American military chaplain named Rev. George C. Stull. Rev. Stull was an ordained Methodist minister from the Montana Annual Conference of The Methodist Episcopal Church (Later became The United Methodist Church in 1968).

South Korea

Possibly the strongest Methodist church in the world now is that of South Korea. There are many Korean-language Methodist churches in North America catering to Korean-speaking immigrants, not all of which are named as Methodist. There are several denominations that are of Wesleyan/Methodist heritage, but are not explicitly Methodist.

Europe

There are small Methodist Churches in many European countries, the strongest being in Germany. These mostly derive from links with the American rather than the British church.

France

In France, several sections of the Methodist Church joined the Reformed Church of France in 1938. The Methodist Church exists today in France under various names. The best-known is the "UEEM" (l'Union de l'Eglise Evangélique Méthodiste de France), the Union of Evangelical Methodist Churches of France. It is the fruit of a fusion in 2005 between the Methodist Church of France and the Union of Methodist Churches (in France). The UEEM is a part of the world organization: The United Methodist Church.

The Reverend Emmanuel Briglia has founded, in 1998, an independent conservative and high-church Anglican-Methodist mission in South-East of France named Mission Méthodiste Episcopale du Var and commonly named "Mission du Christ-Roi" (Mission of Christ the King). This small community tries to keep the original link between Methodism and Anglicanism, through the devotional practices, liturgy and customs of early Western or medieval and increasingly Eastern European origin, according to the famous words of Reverend John Wesley : "I simply described the plain old religion of the Church of England, which was now almost everywhere spoken against under the new name of Methodism".

Italy

The Italian Methodist Church ("OPCEMI - Opera per le Chiese Evangeliche Metodiste in Italia) is small,with c.5,000 members. It is in a formal covenant partnership with the Waldensian Church. The Italian Methodist Church was previously an overseas district of the British Methodist Church.

Bertrand Tipple, pastor of the American Methodist Church in Rome, founded a college there.[49]

Russia

The Methodist Church established two strongholds in Russia -- Saint Petersburg in the west and the Vladivostok region in the east. Methodists began their work in the west amongst Swedish immigrants in 1881 and started their work in the east in 1910.[50] On 26 June 2009, Methodists celebrated the 120th year since Methodism arrived in Czarist Russia by erecting a new Methodist centre in Saint Petersburg.[50] A Methodist presence was continued in Russia for 14 years after the Russian Revolution of 1917 through the efforts of Deaconess Anna Eklund.[51] In 1939, political antagonism stymied the work of the Church and Deaconess Anna Eklund was coerced to return to her native Finland.[50] In 1989, when the Soviet Union collapsed, the Church resumed ministry in the nation.[50] Today, The United Methodist Church in Eurasia has 116 congregations, each with a native pastor. There are currently 48 students enrolled in residential and extension degree programs at the United Methodist Seminary in Moscow.[50]

North America

Bermuda

Canada

Methodist Episcopal circuit riders from New York State began to arrive in the Kingston region on the northeast shore of Lake Ontario in the early 1790s. At the time the region was part of British North America and became part of Upper Canada after the Constitutional Act of 1791. Upper and Lower Canada were both part of the New York Episcopal Methodist Conference until 1810 when they were transferred to the newly formed Genesee Conference. The spread of Methodism in the Canadas was seriously disrupted by the War of 1812 but quickly gained lost ground after the Treaty of Ghent was signed in 1815. In 1817 the British Wesleyans arrived in the Canadas from the Maritimes but by 1820 had agreed, with the Episcopal Methodists, to confine their work to Lower Canada (present-day Quebec) while the later would confine themselves to Upper Canada (present-day Ontario). In 1828 Upper Canadian Methodists were permitted by the General Conference in the United States to form an independent Canadian Conference and, in 1833, the Canadian Conference merged with the British Wesleyans to form the Wesleyan Methodist Church in Canada. The Methodist Church of Canada was an 1884 union of pioneering groups.

New Zealand

Samoan Islands

In 1868, Piula Theological College was established in Lufilufi on the north coast of Upolu island in Samoa and serves as the main headquarters of the Methodist church in the country.[56] The college includes the historic Piula Monastery as well as Piula Cave Pool, a natural spring situated beneath the church by the sea. The Methodist Church is the third largest denomination throughout the Samoan Islands, in both Samoa and American Samoa.

Notes

^ This social analysis is a summary of a wide variety of books on Methodist history, articles in The Methodist Magazine etc. Most of the Methodist aristocracy were associated with the Countess of Huntingdon who invited Methodist preachers to gatherings she hosted. Methodists were the leaders at that time in reaching out to the poorest of the working classes in any major way. A number of soldiers were also Methodists.[57]

^Arminianism is named after Jacobus Arminius, a Dutch Reformed pastor who was trained to preach Calvinism, but concluded that some aspects of Calvinism had to be modified in the light of Scripture.[58] Both of these branches of Reformation doctrine hold as essential the "Solas" - Scripture alone, Grace alone, Faith alone, Glory to God alone.[59] John Wesley was perhaps the clearest English proponent of arminianism.[60] In spite of the differences, these twin strands have much common ground, such as that salvation is entirely a work of God alone with no work by which it can be earned (monergism), and that one cannot either turn to God nor believe unless God has first drawn a person and implanted the desire in their heart (the Wesleyan doctrine of prevenient grace).[61] The primary difference is that Arminians interpret the Bible as teaching that the saving work of Jesus Christ is for all people (general atonement) but effective only to those who believe in accordance with the Reformation principles of Grace alone and Faith alone. While also holding to these principles, the Solas, Calvinists emphasize the deterministic[62] interpretation of Election, that salvation is only for a few decreed by God (limited atonement) while all others are decreed to be condemned.[63]

^ Methodist World Peace Commission administered Civilian Public Service units at Duke University Hospital in Durham, North Carolina and Cherokee State (Psychiatric) Hospital in Cherokee, Iowa (list of CPS Camps).

^ J. Steven Harper, "The Way to Heaven: The Gospel According to John Wesley", (1983), ISBN 0310252601

^ J S Banks, "The development of Doctrine - Early Middle Ages to the Reformation" in the "Books for Bible Students" series, (1901), Part 3, Ch. II and VI where the issues of determinism and the differences from Luther are discussed.

Montgomery, William G. (1993) Under Their Own Vine and Fig Tree: The African-American Church in the South, 1865-1900, Louisiana State University Press, ISBN 0-80711-745-5

Walker, Clarence E. (1982) A Rock in a Weary Land: The African Methodist Episcopal Church During the Civil War and Reconstruction, Louisiana State University Press, ISBN 0-80710-883-9

Wills, David W. and Newman, Richard (eds.) (1982) Black Apostles at Home and Abroad: Afro-American and the Christian Mission from the Revolution to Reconstruction, Boston, MA: G. K. Hall, ISBN 0-81618-482-8

Sweet, William Warren (ed.) (1946) Religion on the American Frontier: Vol. 4, The Methodists,1783-1840: A Collection of Source Materials, New York: H. Holt & Co., – 800 p. of documents regarding the American frontier

From Wikiversity

This learning resource offers information about Methodism
through the Wikiversity School of Theology. It is being
expanded to be as inclusive as possible. Feel free to add links to
other relevant pages and learning projects.

Introduction

Methodism is a Protestant religion within Christianity,
originally started in England. It was founded majorly by John
Wesley and his younger brother Charles.

From LoveToKnow 1911

METHODISM, a term' denoting the religious
organizations which trace their origin to the evangelistic teaching
of John Wesley. The
name "Methodist" was given in derision to those Oxford students who in company with the Wesleys
used to meet together for spiritual fellowship; and later on when
John Wesley had organized his followers into
"societies" the name was applied to them in the same spirit. It was
however accepted by him, and in official documents he usually
styles them "the people called Methodists." The fact that standards
of Methodist doctrine are laid down as consisting of "Mr Wesley's
Notes on the New Testament and the 1st Series of his Sermons"
(fiftythree in number), might seem to indicate a departure from
existing systems, but it was not so. He fully accepted the
recognized teaching of the Church of England, and
publicly appealed to the Prayer Book and the Thirty-nine Articles in justification of
the doctrines he preached. Methodism began in a revival of personal
religion, and it professed to have but one aim, viz. "to spread
Scriptural holiness over the land." Its doctrines were in no sense
new. It was the zeal with which they were taught, the clear
distinction which they drew between the profession of godliness and
the enjoyment of its power - added to the emphasis they laid upon
the immediate influence of the Holy Spirit on the consciousness 1
"Methodism" is derived from "method" (Gr. µiOobos), a rule. A
"methodist" is one who follows a "method," the term being applied
not only to the Wesleyan body, but earlier to the Amyraldists, and
in the 17th century to certain Roman Catholic apologists.

of the Christian - which attracted attention, gave them
distinction, and even aroused ridicule and opposition. Wesley and
his helpers, finding the Anglican churches closed against them,
took to preaching in the
open air; and this method is still
followed, more or less, in the aggressive evangelistic work of all
the Methodist Churches. As
followers rapidly increased they were compelled to hold their own
Sunday services, and this naturally led them to appoint as
preachers godly laymen possessing the gift of exhortation. These
followed their ordinary avocations on week-days, but on Sundays
preached to congregations in their own immediate neighbourhood, and
hence were called local preachers as distinguished from
travelling preachers. The extent to which the employment
of the local preacher is characteristic of Methodism may be seen
from the fact that in the United
Kingdom while there are only about 5000 Methodist ministers,
there are more than 18,000 congregations; some 13,000
congregations, chiefly in the villages, are dependent on local
preachers.

In the organization adopted to foster spiritual life the very
characteristic "Class-meetings for Christian fellowship" take a
prominent place. Membership in the church depends solely upon being
enrolled as a member of one of these meetings for Christian
fellowship, and thus placing oneself under pastoral oversight.

The Wesleyan Methodists now represent the original body
as founded by John Wesley in Great Britain and Ireland; but in America those who looked upon him as their
founder adopted the episcopal mode of Church government after the
War of Independence, and have since that time been known as
Episcopal Methodists (see below). It should be noted that
the Welsh Calvinistic Methodists are
only slightly connected with the original body. They were
indirectly the outcome of the evangelistic efforts of Howell Harris
and Rowlands. Their work received the sympathy of Wesley and
liberal financial help from the Countess of Huntingdon (see Calvinistic Methodists). For a
time Whitefield was leader, and we find a reference to the
"Whitefieldian and Wesleyan Methodists" in the Supplement to the
Gentleman's Magazine for 1747, p. 619. The theological
views of these teachers proved quite incompatible with the
Arminianism of Wesley, and a definite breach between them and him took place in 1770.
The Welsh Calvinistic Methodists are now a branch of the
Presbyterian Church. Other
divisions have been formed at various times by secessions from the
Wesleyan Methodists (see separate articles). They are: Methodist New Connexion
(founded 1797-1798); Bible Christians (1815); United
MethodistFree
Churches 2 (about 1836); Primitive Methodists (founded
1807-1810); Independent Methodist Churches (about 1 806); Wesleyan
Reform Union (1850, reorganized 1859). These bodies have separated
solely on matters of Church government and not on points of
doctrine. The Primitive Methodists in Ireland were a small
body who in 1817 seceded because they wished to maintain that close
connexion with the Church of England which existed at the time of Wesley's
death, but in 1878 they rejoined the parent body. Methodism has
always been aggressive, and her children on emigrating have taken
with them their evangelistic methods. (For the American branches
see below.) The statistics given in the following table (not
including Junior Society Classes) are from the Minutes of the
Confierence of the Wesleyan Methodist Church for
1909. At the death of Wesley the figures were: 313 preachers, 119
circuits and mission stations, and members. In the United
States: 97 circuits, 198 preachers and 43,265 members.

In 1837 the membership in Great Britain and Ireland was 318,716;
in foreign mission stations, 66,007; in Upper Canada, 14,000; while the American Conferences had
charge of 650,678 members. Total for the world: 1,049,401, with
4478 ministers.

Three Oecumenical
Conferences have been held - two at City Road, London, in and 1901, and one at Washington in 1891. The
statistics presented at the last showed that the Church during the
preceding decade had gained about a million members and three
million adherents. At the same time there has been a steadily These
first three were joined in 1907 under the name of the United
Methodist Church.

growing feeling in favour of union. Canada and Australasia led the
way, for in these countries the Methodist Church was undivided, and
the sentiment was greatly strengthened by the formation in the
United Kingdom of the United Methodist Church in 1907.

Denomination.

Ministers.

Lay

y

Preachers.

Church

Members and

Probationers.

Sunday

Sun

Schools.

Officers

and

Teachers.

Sunday

Scholars.

Churches,

&c.

Wesleyan Methodists..

Great Britain.

2,454

1 826

9+

520,868

7,589

132,186

987,953

8,6061

Ireland. .. .. .. .

246

621

29,531

353

2,557

25,969

4142

Foreign Missions. ... .

617

4,965

143,467

1,754

7,651

91,113

3,502

French Conference. .. .

35

89

1,675

70 3

142

1,996

127

South African Conference

253

5,797

117,146

788

2,893

39,329

3,930

Primitive Methodists.. .

1,178

16,158

212,168

4,155

59,557

465,531

5,148

United Methodist Church. .

891

6,183

186,905

2,404

43,169

323,675

3,188

Wesleyan Reform Union. .

21

527

8,489

181

2,762

22,312

196

Independent Methodist Churches .

424

-

9,442

153

3,041

27,219

156

Australasian Methodist Church. .

975

4,576

150,751

3,973

24,322

231,553

6,418

United States:-

Methodist Episcopal 4. .

19,421

14,743

3,376,888

34,619

361,667

3,068,248

29,765

Union American Methodist Episcopal

138

-

18,500

-

-

-

255

African Methodist Episcopal .

6,070

15,885

850,000

-

-

-

6,815

African Union Methodist Protestant

200

750

4,000

350

900

2,770

125

African Methodist Episcopal Zion.

3,912

1,520

578,310

2,034

14,404

122,467

3,241

Methodist Protestant

1,551

1,135

183,894

2,034

16,680

126,031

2,242

Wesleyan Methodist.. .

524

-

19,064

465

-

18,344

598

Methodist Episcopal (South). .

6,978

4,800

1,673,892

14,892

111,137

1,084,238

15,496

Congregational Methodist. .

415

-

24,000

-

-

-

425

Congregational Methodist (coloured)

5

-

319

-

-

-

5

New Congregational Methodist .

238

-

4,022

-

-

-

417

Zion Union Apostolic. .

30

-

2,346

-

-

-

32

Coloured Methodist Episcopal

2,673

2,786

219,739

4,007

7,098

79,876

2,619

Primitive Methodist.. .

72

138

7,013

108

-

11,754

104

Free Methodist

1,126

1,299

31,435

1,175

7,376

40,660

1,117

Independent Methodist. .

8

-

2,569

-

-

-

15

Evangelistic Missionary. .

92

27

5,014

-

-

1,200

47

Canadian Methodist Church.

2,384

3,809

329,904

3,556

35,323

305,649

3,789

Japan Methodist Church'.. .

47

35

4,083

121

544

11,136

28

Totals .

52,978

105,669

8,715,434

84,781

833,409

7,089,023

98.820

See A New History of Methodism, ed. W. J. Townsend, H.
B. Workman, George Eayrs (2 vols., London, 1909). (J. A. V.) local
and travelling preachers, and the organization of local societies
with class leaders, stewards and trustees. The intention was to
make American Methodism a facsimile of that in England, subject to
Wesley and the British Conference-a society and not a Church.
Pilmoor and others objected to Asbury's strict